IWA L’ESIN: WHEN CHARACTER IS NOT ENOUGH

                                 IWA L’ESIN: WHEN CHARACTER IS NOT ENOUGH:

Is Iwa l’esin sufficient before a perfect and holy God?

By Femi Obembe

What if the greatest moral principle we celebrate—character—is still not enough to stand before a holy God?

Sometime ago, I listened to two respected Yoruba traditionalists—Papa Yemi Elebuibon and Professor Kolapo Abimbola—on platforms such as Agbaletu, Yoruba Gidi, and Sokoto TV. These are not ordinary men; they are individuals whose lives reflect discipline, cultural depth, and admirable personal integrity. Indeed, they are a pride to the Yoruba race. One statement from their teachings stood out profoundly: “Iwa l’esin”—character is the substance of religion. It is a beautiful statement. It is compelling. It is morally sound. But the question is: is it complete?

According to Merriam-Webster, religion is an organized system of beliefs, attitudes, and practices centered on devotion to a god. Britannica describes it as the human relationship to what is considered sacred or divine. At its core, religion is not merely about behavior—it is about relationship with God. This gives us a framework to reflect on two perspectives. In the Yoruba Ifa tradition, Olodumare is acknowledged as the Supreme Creator, while Orunmila serves as the custodian of divine wisdom, and guidance is accessed through the Ifa system of divination. In Christianity, however, God is revealed fully through Jesus Christ, who makes an exclusive claim: “I am the way, the truth, and the life. No one comes to the Father except through me” (John 14:6). If Jesus had not made such a definitive claim, there would be little basis to question whether all religious paths ultimately lead to the same God.

Papa Elebuibon explains that iwa (character) is the foundation of Yoruba spirituality: without character, rituals are meaningless, and a person is judged by conduct, not ceremony. He illustrates this with a well-known narrative about Orunmila. In the story, Orunmila is said to have married Iwa—personified as a wife—yet through neglect and mistreatment, he lost her, leading to the collapse of his fortune. Only after searching and pleading for her return was restoration possible. The lesson is clear and profound: even wisdom without character leads to ruin. The ethical framework emphasized includes suuru (patience), otito (truthfulness), irele (humility), aanu (kindness), and ifarabale (self-control). These are noble virtues, and to be fair, they are not inconsistent with biblical teaching: “The fruit of the Spirit is love, joy, peace, patience, kindness…” (Galatians 5:22–23). So yes—character matters deeply. But the story itself quietly raises a deeper question.

If even the custodian of divine wisdom, as portrayed in the tradition, could lose iwa and fall into error, then we must ask: can the ultimate standard of morality come from one who is himself subject to moral failure? This is not a dismissal—it is a reflection. Because if the source of guidance is not perfect, then the guidance itself cannot represent the perfect standard of God. The Bible presents a different picture of divine revelation: “God is light; in Him there is no darkness at all” (1 John 1:5). The standard of God is not evolving, learning, or recovering—it is perfect and unchanging.

If character is central, we must then ask: who defines what good character is? Character does not originate from human opinion or cultural wisdom; it must come from a perfect moral source, and that source is God. The Bible teaches that God revealed His moral law clearly: “The law of the Lord is perfect” (Psalm 19:7), and “You shall have no other gods before me” (Exodus 20:3). Yet this introduces a serious problem. If God judges based on His perfect standard, then “there is none righteous, no, not one” (Romans 3:10), and “all have sinned and fall short of the glory of God” (Romans 3:23). Even our best efforts fall short: “all our righteous acts are like filthy rags” (Isaiah 64:6). This is the tension—God is holy and just, yet we are imperfect. So how can we stand before Him?

Both Yoruba spirituality and Christianity agree that actions have consequences. The Bible makes this explicit: “It is appointed unto man once to die, and after this the judgment” (Hebrews 9:27), and “we must all appear before the judgment seat of Christ” (2 Corinthians 5:10). God is not only loving; He is also just. And justice requires accountability. If salvation depends on character alone, then we must be perfect—not 99 percent, not 99.9 percent. “Whoever keeps the whole law and yet stumbles at just one point is guilty of all” (James 2:10). This means that character alone cannot save; the law exposes our need, but it does not solve it.

Christianity, however, introduces a deeper issue than behavior—it addresses the state of the mind. “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit” (Romans 8:5). A person may live a morally upright life, be respected in society, and even practice religion, yet still operate from what Scripture describes as a carnal mind. A carnal mind is not necessarily immoral; it can value discipline, promote good character, and encourage ethical living, yet remain centered on human effort rather than God. This is a profound insight: good behavior alone does not equal true spirituality. “The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so” (Romans 8:7). This leads us to a deeper question: can character produced from human effort alone truly satisfy a holy God? “Iwa l’esin” emphasizes conduct, but the Bible goes further to address the source of that conduct.

This is where the message of Jesus Christ becomes central. Christianity teaches that God does not only instruct us to live rightly; He empowers us to live rightly. “That the righteous requirement of the law might be fulfilled in us… who walk not after the flesh, but after the Spirit” (Romans 8:4). Through Christ, God places His Spirit within believers, renews the mind, and produces character as the fruit of transformation—not pressure.

God did not leave humanity to struggle toward perfection. Instead, “God demonstrates His own love for us in this: while we were still sinners, Christ died for us” (Romans 5:8), and “He made Him who knew no sin to be sin for us” (2 Corinthians 5:21). Through Christ, judgment is satisfied, mercy is extended, and righteousness is given freely.

So, is “Iwa l’esin” enough? Yes—and no. Yes, because character is essential. No, because character alone cannot reconcile us to God. Character is the fruit; Christ is the root.

The wisdom of “Iwa l’esin” points us in the right direction, but it does not go far enough. It teaches us how to live, but it does not fully answer how we are forgiven, how we stand justified before a holy God, or how we can be sure of eternal life. For me, the answer became clear: God did not leave us to search endlessly—He revealed Himself fully through Jesus Christ. No rituals, no uncertainty, no striving for perfection—just grace.

Character may shape how we live before men, but only Christ determines how we stand before God.

Femi Obembe is a Public Policy || Public Affairs Analyst